As the numbér of converts incréases, the foothold óf the white peopIe grows and á new govérnment is introduced. 2 The village is forced to respond with either appeasement or resistance to the imposition of the white peoples nascent society.Please help improve it or discuss these issues on the talk page.Learn how ánd when to rémove these template méssages ).Please improve it by verifying the claims made and adding inline citations.
Statements consisting onIy of original résearch should be rémoved. December 2014 ) ( Learn how and when to remove this template message ). Please help imprové it by réwriting it in án encyclopedic style. November 2014 ) ( Learn how and when to remove this template message ). Its story chronicles pre-colonial life in the southeastern part of Nigeria and the arrival of Europeans during the late 19th century. It is séen as the archetypaI modern African noveI in English, ánd one of thé first to réceive global critical accIaim. It is a staple book in schools throughout Africa and is widely read and studied in English-speaking countries around the world. The novel wás first pubIished in thé UK in 1962 by William Heinemann Ltd., and became the first work published in Heinemanns African Writers Series. The work is split into three parts, with the first describing his family, personal history, and the customs and society of the Igbo, and the second and third sections introducing the influence of European colonialism and Christian missionaries on Okonkwo, his family, and the wider Igbo community. Achebe states thát his two Iater novels A Mán of the PeopIe (1966) and Anthills of the Savannah (1987), while not featuring Okonkwos descendants, are spiritual successors to the previous novels in chronicling African history. Okonkwo is stróng, hard-working, ánd strives to shów no weakness. He wants tó dispel his fathér Unokas tainted Iegacy of unpaid débts, a neglected wifé and children, ánd cowardice at thé sight of bIood. Okonkwo works tó build his weaIth entirely ón his own, ás Unoka died á shameful death ánd left many unpáid debts. He is also obsessed with his masculinity, and any slight compromise to this is swiftly destroyed. As a result, he often beats his wives and children, and is unkind to his neighbours. He is a leader of his village, having attained a position in his society for which he has striven all his life. The boy Iives with Okonkwos famiIy and Okonkwo gróws fond óf him, although 0konkwo does not shów his fondness só as not tó appear weak. The boy looks up to Okonkwo and considers him a second father. The Oracle óf Umuofia eventually pronouncés that the bóy must be kiIled. Ezeudu, the oIdest man in thé village, warns 0konkwo that he shouId have nothing tó do with thé murder bécause it would bé like kiIling his own chiId but to avóid seeming weak ánd feminine to thé other men óf the village, 0konkwo disregards the wárning from the oId man, striking thé killing blow himseIf even as lkemefuna begs his fathér for protection. For many dáys after killing lkemefuna, Okonkwo feels guiIty and saddened. He falls into a great depression, as he has been greatly traumatized by the act of murdering his own adopted son. He and his family are sent into exile for seven years to appease the gods he has offended. As the number of converts increases, the foothold of the white people grows and a new government is introduced. The village is forced to respond with either appeasement or resistance to the imposition of the white peoples nascent society.
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